Daf 40a (דַּף מ ע״א)

The Tagin depend upon the thought of the heart and the brain (תַּגִּין תַּלְיָין בְּמַחֲשָׁבָה דְלִבָּא וּמוֹחָא), the Nekudot upon the speech of the mouth (נְקוּדִין בְּדִבּוּרָא דְפוּמָא), and the letters upon the deeds of the limbs (אַתְוָון בְּעוֹבָדָא דְאֵבָרִין). And from these Nekudot (vowels), Ta‘amim (cantillation marks), and letters, that Hidden and Concealed One made a hidden, supernal Throne (וּמֵאִלֵין נְקוּדִין וְטַעֲמֵי וְאַתְוָון, עָבִיד הַהוּא סָתִים וְגָנִיז כָּרְסַיָּיא טְמִירָא עִלָּאָה). Of it, it is said: “You, Hashem, remain forever enthroned” (וַעֲלֵיהּ אִתְּמַר אַתָּה יְהוָ״ה לְעוֹלָם תֵּשֵׁב וְגוֹ׳) (Lamentations 5). What is “You”? That which is said: “Hashem, You are my God, I will exalt You” (מַאי אַתָּה, הַהוּא דְאִתְּמַר בֵּיהּ יְהוָ״ה אֱלֹהַ״י אַתָּה אֲרוֹמִמְךָ) (Isaiah 25). Of that which is said: “He stood and measured the earth, He beheld and drove asunder nations; the everlasting mountains were shattered” (בְּהַהוּא דְאִתְּמַר בֵּיהּ רוֹם יָדֵיהוּ נָשָׂא) (Habakkuk 3). And because of it, it is said: “To whom do they lift up their hands? To the height of the heavens” (וּבְגִינֵיהּ אִתְּמַר לְמִי נוֹשְׂאִין כַּפַּיִם לְרוּם הַשָּׁמַיִם). This is what is written: “He raised His hands on high” (הֲדָא הוּא דִכְתִיב רוֹם יָדֵיהוּ נָשָׂא) (Habakkuk 3:10). And what is it? (וּמַאי נִיהוּ). Yod–Hei–Vav–Hei (יו״ד ה״א וָא״ו ה״א), which is Chokhmah [Wisdom], Ko’aḥ MaH [the power of M”H] (דְאִיהוּ חָכְמָה כּוֹ״חַ מָ״ה). Concerning it, it is said: “He has told His people the power of His works” (וַעֲלֵיהּ אִתְּמַר כּוֹ״חַ מַעֲשָׂיו הִ״גִּיד לְעַמּוֹ) (Psalms 111:6). And this is the twenty-eight joints of the hands of the Supernal King (וְהַאי אִיהוּ כ״ח פִּרְקִין דִּיְדִין דְּמַלְכָּא עִלָּאָה), which are Kuzu Bemukhsaz Kuzu (דְּאִינוּן כּוּז״וּ בְּמוּכְסָ״ז כּוּז״וּ), the Kinnuyim [appellations] of the Supernal Unification (כִּנּוּיִין דְּיִחוּדָא עִלָּאָה), which is: “YHVH Elokeinu YHVH” (דְאִיהוּ יְהוָ״ה אֱלֹהֵינוּ יְהוָ״ה). And because this strength departed from Yisrael (וּבְגִין דְּאִסְתַּלַּק הַאי חֵילָא מִיִּשְׂרָאֵל), it is said concerning them: “They went without strength before the pursuer” (אִתְּמַר בְּהוֹן וַיֵּלְכוּ בְלֹא כֹחַ לִפְנֵי רוֹדֵף) (Lamentations 1:6).

Yod Heh Vav Heh - these are the ten fingers (יו״ד ה״א וָא״ו ה״א, אִינוּן עֲשַׂר אֶצְבְּעָאן). Of them it is said: “His hands are rods of gold” (דְּאִתְּמַר בְּהוֹן יָדָיו גְּלִילֵי זָהָב) (Song of Songs 5). In them are the twenty-eight joints (דִּבְהוֹן כ״ח פִּרְקִין), which are the twenty-eight letters of the act of Bereshit (דְּאִינוּן כ״ח אַתְוָון דְּעוֹבָדָא דִבְּרֵאשִׁית). And because of this: “Hashem, You are my God” (וּבְגִין דָּא יְהוָ״ה אֱלֹהַ״י אַתָּה). And what is “You”? That which is said: “Your throne is established from then, from everlasting You are” (וּמַאי אַתָּה, הַהוּא דְאִתְּמַר בֵּיהּ נָכוֹן כִּסְאֲךָ מֵאָז מֵעוֹלָם אָתָּה) (Psalms 93). And what is “established”? This is the Faithful One sitting and the Faithful One standing in the middle (וּמַאי נָכוֹן, דָּא נֶאֱמָן יוֹשֵׁב וְנֶאֱמָן עוֹמֵד בְּאֶמְצַע). This is what is written: “Like the beauty of a man, to sit in a house” (הֲדָא הוּא דִכְתִיב כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת) (Isaiah 44). And what is “from then”? Rather, that which is said: “Then you shall call, and Hashem will answer” (וּמַאי מֵאָז, אֶלָּא הַהוּא דְאִתְּמַר בֵּיהּ אָז תִּקְרָא וַיהוָ״ה יַעֲנֶה) (Isaiah 58). And what is “Az/then”? These are eight letters, which are YAHDVNHY, which ascend to the calculation of Amen (וּמַאי אָ״ז אִלֵּין תְּמַנְיָא אַתְוָון דְּאִינוּן יאהדונה״י דְסָלְקִין לְחוּשְׁבַּן אָמֵ״ן). And this is the one who answers Amen with all his strength, in that Ko’ach [power] (וְדָא אִיהוּ הָעוֹנֶה אָמֵן בְּכָל כֹּחוֹ, בְהַהוּא כּוֹ״חַ). And because of this, the masters of the Mishnah established: “Whoever answers Amen with all his strength, they tear up for him a decree of seventy years” (וּבְגִין דָּא אוּקְמוּהָ מָארֵי מַתְנִיתִין, הָעוֹנֶה אָמֵן בְּכָל כֹּחוֹ קוֹרְעִין לוֹ גְזַר דִּינוֹ שֶׁל שִׁבְעִים שָׁנָה). And because of this it is said: “Your throne is established from then; from everlasting You are” (וּבְגִינֵיהּ אִתְּמַר נָכוֹן כִּסְאֲךָ מֵאָז מֵעוֹלָם אָתָּה) (Psalms 93). And in it: “You, Hashem, remain forever enthroned” (וּבֵיהּ אַתָּה יְהוָ״ה לְעוֹלָם תֵּשֵׁב) (Lamentations 5). You—the One of whom it is said: 'Our Father, our King' (Avinu Malkenu); 'You are our Father' (Avinu Attah) (אַתָּה, הַהוּא דְאִתְּמַר בֵּיהּ אָבִינוּ מַלְכֵּנוּ אָבִינוּ אָתָּה). And what is “Avinu”? The Merciful Father (וּמַאי נִיהוּ אָבִינוּ, אָב הָרַחֲמָן). And He is inclusive of all the letters of the Orayta (וְאִיהוּ כְלִיל כָּל אַתְוָון דְּאוֹרַיְיתָא). And what is the Orayta? The Written Orayta is the middle pillar (וּמַאי נִיהוּ אוֹרַיְיתָא דְבִכְתָב עַמּוּדָא דְאֶמְצָעִיתָא). And of it is said: “Blessed are You” (וַעֲלֵיהּ אִתְּמַר בָּרוּךְ אַתָּה). And when Yisrael stand in the Amidah of prayer (וְכַד יִשְׂרָאֵל קַיְימִין בַּעֲמִידָה דִצְלוֹתָא), He sits upon His throne (אִיהוּ יְתִיב עַל כָּרְסַיָּיא). And because of this, it is said at that time: “You, Hashem, remain forever; Your throne is from generation to generation” (וּבְגִינֵיהּ אִתְּמַר בְּהַהוּא זִמְנָא אַתָּה יְהוָ״ה לְעוֹלָם תֵּשֵׁב כִּסְאֲךָ לְדוֹר וָדוֹר) (Lamentations 5). And what is “from generation to generation”? It is that which is said: “A generation goes and a generation comes, and the earth stands forever” (וּמַאי נִיהוּ לְדוֹר וָדוֹר, אֶלָּא הַהוּא דְאִתְּמַר בֵּיהּ דּוֹר הוֹלֵךְ וְדוֹר בָּא וְהָאָרֶץ לְעוֹלָם עֹמָדֶת) (Ecclesiastes 1). And there is no generation less than six hundred thousand (וְלֵית דּוֹר פָּחוּת מִשִּׁשִּׁים רִבּוֹא). And what is this? Moshe, who is equal to the six hundred thousand of Yisrael (וּמַאי נִיהוּ, מֹשֶׁה דְשָׁקוּל לְשִׁתִּין רִבּוֹא מִיִשְׂרָאֵל). And his level is the specular mirror that shines (וְדַרְגָּא דִילֵיהּ אַסְפַּקְלַרְיָאָה דְנַהֲרָא). “With this shall Aharon come into the holy” (בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ) (Leviticus 16). Come and see: no man brings forth favor from Hashem except with this (תָּא חֲזִי אֵין אָדָם מֵפִיק רְצוֹנוֹ מֵיְהוָ״ה אֶלָּא בְזֹאת). Of her it is said: “Whoever finds a wife finds good, and brings forth favor from Hashem” (דַּעֲלָהּ אִתְּמַר מָצָא אִשָּׁה מָצָא טוֹב וַיָּפֶק רָצוֹן מֵיְהוָ״ה) (Proverbs 18). And this is: “It is time to act for Hashem” (וְדָא הִיא עֵת לַעֲשׂוֹת לַיְהוָ״ה) (Psalms 119). And how many times are there? Of them it is said: “And he shall not come at all times into the holy place” (וְכַמָּה עִתּוֹת יֵשׁ, וַעֲלַיְיהוּ אִתְּמַר וְאַל יָבֹא בְכָל עֵת) (Leviticus 16). And Shlomo said: “A time to laugh, a time to weep…” (וּשְׁלֹמֹה אָמַר עֵת לִשְׂחוֹק וְגוֹ׳) (Ecclesiastes 3). These are the twenty-eight times (דְּאִינוּן כ״ח עֵת). And because of this, Kudsha Berikh Hu said: “And he shall not come at all times into the holy place” (וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא אָמַר וְאַל יָבֹא בְכָל עֵת אֶל הַקֹּדֶשׁ).

For He is the holy One of Yisrael to Hashem (דְּאִיהוּ קֹדֶשׁ יִשְׂרָאֵל לַיְהוָ״ה). And when the Shekhinta, who is called “Zot [this]”, is with Yisrael (וְכַד שְׁכִינְתָּא דְאִתְקְרִיאַת זֹאת עִם יִשְׂרָאֵל), as it is said: “Yet even “Zot [this]”, when they are…” (כְּמָה דְאַתְּ אָמַר וְאַף גַּם זֹאת בִּהְיוֹתָם וְגוֹ׳) (Leviticus 26), what do they say to Her? “Where has your Beloved gone, O fairest among women? Where has your Beloved turned, that we may seek Him with you?” (מַאי אִינוּן אָמְרִין לָהּ אָנָה הָלַךְ דּוֹדֵךְ הַיָּפָה בַּנָּשִׁים, אָנָה פָּנָה דּוֹדֵךְ וּנְבַקְשֶׁנּוּ עִמָּךְ) (Song of Songs 6). With many supplications and prayers (בְּכַמָּה תַחֲנוּנִים וּצְלוֹתִין), with tzitzit and with tefillin (בַּצִּיצִית וּבִתְפִלִּין), with Shabbatot and with festivals (בְּשַׁבָּתוֹת וּבְיוֹמִין טָבִין), of which it is said: “Between Me and the children of Yisrael it is an ot forever” (דַּעֲלַיְיהוּ אִתְּמַר בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִיא לְעוֹלָם) (Exodus 31). The ot of the covenant of circumcision (אוֹת בְּרִית מִילָה), the ot of Shabbat and festivals (אוֹת דְּשַׁבָּת וְיוֹמִין טָבִין), and the ot of tefillin (וְאוֹת דִּתְפִלִּין). Of Her it is said: “For this shall every pious one pray to You at the time of finding” (עֲלָהּ אִתְּמַר עַל זֹאת יִתְפַּלֵּל כָּל חָסִיד אֵלֶיךָ לְעֵת מְצוֹא) (Psalms 32). “He who has found a wife has found good, and brings forth favor from Hashem” (מָצָא אִשָּׁה מָצָא טוֹב וַיָּפֶק רָצוֹן מֵיְהוָ״ה) (Proverbs 18). And Ya'akov blessed his sons with “Zot [this]” (וְיַעֲקֹב בָּרֵיךְ לִבְנוֹי בְּזֹאת). This is what is written: “And “Zot [this]” is that which their father spoke to them” (הֲדָא הוּא דִכְתִיב וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם) (Bereshit 49). And David with “Zot [this]” brought forth favor from Hashem when he fought with his enemies (וְדָוִד בְּזֹאת הֵפִיק רְצוֹנוֹ מֵיְהוָ״ה כְּשֶׁנִּלְחַם עִם אוֹיְבָיו), as it is said: “Though a camp encamp against me… with “Zot [this]” I trust” (כְּמָה דְאַתְּ אָמַר אִם תַּחֲנֶה עָלַי מַחֲנֶה וְגוֹ׳ בְּזֹאת אֲנִי בוֹטֵחַ) (Psalms 27). And the prophet, when he saw Yisrael in exile, saw no rest for them except for the sake of “Zot [this]” (וְהַנָּבִיא כְּשֶׁרָאָה אֶת יִשְׂרָאֵל בַּגָּלוּת, לֹא רָאָה לָהֶם מְנוּחָה אֶלָּא בַעֲבוּר זֹאת). And the redemption of Yisrael shall not come except through “Zot [this]” (וּפוּרְקָנָא דְיִשְׂרָאֵל לָא יֵיתֵי אֶלָּא בְזֹאת). This is what is written: “This I return to my heart, therefore I hope” (הֲדָא הוּא דִכְתִיב זֹאת אָשִׁיב אֶל לִבִּי עַל כֵּן אוֹחִיל) (Lamentations 3). And Yehudah was not blessed except with “Zot [this]” (וִיהוּדָה לָא אִתְבָּרֵיךְ אֶלָּא בְזֹאת). This is what is written: “And “Zot [this]” for Yehudah” (הֲדָא הוּא דִכְתִיב וְזֹאת לִיהוּדָה) (Deuteronomy 33). And Moshe did not bless Yisrael except with “Zot [this]” (וּמֹשֶׁה לָא בָּרֵיךְ יָת יִשְׂרָאֵל אֶלָּא בְזֹאת). “And “Zot [this]” is the blessing” (וְזֹאת הַבְּרָכָה) (Deuteronomy 33). And whoever does not set his heart also to “Zot [this]”, of him it is written: “A brutish man does not know, and a fool does not understand “Zot [this]”” (וּמִי שֶׁלֹּא שָׁת לִבּוֹ גַּם לָזֹאת, עֲלֵיהּ כְּתִיב אִישׁ בַּעַר לֹא יֵדָע וּכְסִיל לֹא יָבִין אֶת זֹאת) (Psalms 92).